THE DIVINITY Of the TRINITY CLEARED By wiping off the false Glosses put upon several places of Scripture By Mr. John Biddle In his book intituled The Apostolical and true Opinion touching the holy Trinity c. Written by a very Learned man lately deceased Take heed how ye hear Luke 8.18 Take heed what ye hear Mark 4.24 Try all things hold fast that which is good 1 Thes 5.21 LONDON Printed by J.C. and are to be sold by Edw. Blackmore at the Angel in Paul's Church-yard 1654. To my noble and ever honored Friend Colonel William Sydenham a late member of Parliament Noble Sir COntentions have been great and high of old and still are so about the equality or inequality of the Son of God with the Father even to the Anathematizing one the other when both that is a truth that the Arrians and the Arminians hold viZ. That the Son is less then the Father and that which the Protestants hold is no less a truth viz. that the Sonne is equall with the Father which being understood and observed according to the mind of God is holy and good but men exceeding in diminishing the Sonne in his Essence and exalting him in his emanation the truth being hid is the cause of the controversie and men have thereby come to subvert the faith of many The greatest the grossest and yet the most subtil way thereto hath been laid of late by Mr. John Biddle in that book of his called The Apostolical and true Opinion concerning the holy Trinity revived which the sooner I have wrote against because from the year 1647. he gloryes no man of the many learned he hath contested with hath given an answer to one Argument satisfactorily yea and that he hath long waited on the learned for an answer and can receive none That he hopes some one will and that himself is in the case a doubting Spirit and so a man convinceable and not to be rejected from all which with the bond of the Gospel that tyeth me to contend for the faith I am induced to commend this insuing Treatise to the World and first to you to whom I acknowledge my self and mine to owe very much and to God for you who I believe will not fail to satisfie your laying out from the least Cup of water to the greatest good you do for his to whom I commend you to be kept for ever being as I am bound to be Yours in the service of the Gospel John Brayne September 20. 2653. I first viewed Mr. Biddles book about Sept. 3. 1653 SIR PRovidence directed to my hand that Novel piece of yours Intituled The Apostolical and True Opinion concerning the holy Trinity In which to the Reader you glory that you have contested with sundry learned men and that they all have not been able to produce a satisfactory answer to so much as one Argument And then in the preface to your faith you call the truth of God touching three Persons in one God by the term of Opinion and say that it is as the bottom corrupting all Religion which in a most blinde way of Nature you seek to demonstrate from the being of Creatures because Apostle an universal predicated of three makes three Apostles if a man will make use of reason in his Religion By which blinde rule being led you call it an ignorant refuge of distinguishing the Essence and Persons of God yea a wretched and an unheard-of distinction in Scripture But your comparing the way and being of God with that of man God a Spirit and infinite Man a Creature finite were good it had never been heard arguing thus in your second Article of Faith from Phil. 2.7 The Sonne cannot be equal to God then he must have the same essence in number or a different one not the same in number otherwise it 's not equality but identity as equality in stature must differ in number though the same in kinde You say in your fourth Article The Trinity cannot consist of three Persons in one God but God himself is one of the three Persons which is absurd and say it is not onely the source of almost all the errors among Christians c. But it will appear your declining the same doctrine is the source of multitudes of errors in your booke and the overthrow of the faith of many by your supposed Trinity of one God one Man one Angel But if men observed your reasoning about God how carnal it is they would avoid trusting you For the natural Man discerneth not the things of God nor can he Never man spake so of God from the Earth as you have done confining his being to ours proving and denying his by ours who have not seen him nor known him But in opposition to all your reasonings and Sophistry 1. Consider God Deut. 6.4 sayes Hear Israel preparing the People to attend to what he sayes of himself against whatever any deceiver of the World should say of him that men be not deceived by them 2. He sayes by Moses Johovah our Elohims is one Jehovah Whence note deny it if you can Jehovah and Elohims are the same as Jehovah Ehhad one and as Elohims more then one yea or two because in the plural not in the dual number 2. These many because three Elohims are one Jehovah a word derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be and implyes relation to his essence 3. To say Jehovah is one so one as to deny the Elohims is to deny Jehovah this place of all others discovering God most clear to the people of that State and proves the Father Son and Spirit one God to us even in our State 4. This very text wipes away all the gross and vile aspersions you have asperst the most pure truth of the blessed God with 2 Scrip. Gen. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning Dii creavit the Gods hath created which according to your reasoning is non-sence which may make you rise and say How can three be one or one be three so how can this be sence but 1. In the Elohim a noun plural joyned to a verb singular is excellently declared the unity of these Elohims in essence 2. For that estate as equal not in essence onely but in name and nature they have one common name of Elohims after in the State of the Gospel set forth by names of the Father Sonne and holy Spirit 3. They are indefinitely said to create that common name and not the Father more then the Sonne or Sonne then the holy Spirit 4. So that God the Creator of Heaven and Earth Acts 17.24 is the Elohims and not God the Father onely which to say is Heresie as appears by these Scriptures compared nor is it proper to say Jehovah did it but the Elohim John 13. 5. It is not said Jehovah as one created but the Elohims because that the outgoings of God manifested themselves in the creation as Elohims as Father Sonne and Spirit in redemption Prov. 8.22
Christ sending out some Apostles the Spirit immediately others Appli Let us take heed for this day this is the misery of this and other Nations that we worship we know not what as the Samaritans John 4.22 But as the Law so the Gospel speaks of three witnessing in Heaven and these three are one 1 John 5.7 the Father Word and Spirit 2. Kercherus in his Concordance of the Old Testament sayes that Elohim is Deus God in the Trinity of Persons so that with the aforementioned Scriptures all the texts have Jehovah Elohim in them translated Lord God proves same which in the Old Testament are many hundreds 1. To conclude with this part where two or three witnesses are said to suffice for satisfaction in all differences here are seven in stead of many which were sufficient if there were no more when these and all texts of Scripture have Jehovah Elohim in them witness the same which are many hundreds 2. The people of God in the State of the Old Testament and those are of the State of the New are to be of one lip that is ought to speak of God one and the same in one and the same way 1 John 3.7 Act. 24.14 we ought to worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Fathers God believing all according to the Law and the things written in the Prophets Noting 1. God must be so spoke of and be understood in what is written of him in the New Testament as in the Old or we worship not as Paul did the God of his Fathers who differed not in Law in Prophets nor in Gospel God and the Father in the Gospel is the same as Jehovah Elohims under the Law the Father abiding in the excellent glory and the Sonne and Spirit said to be come forth from the Father 2. In this the bottom of Mr. Biddles delusion lyeth and is thus to be explained and manifested 1. That the Lord Jesus following the Seventy Mark 12.29 sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy God is one Lord where from that Deut. 4.6 Lord is put for Jehovah and so all Scriptures cited out of the Old Testament in the New Christ and the Apostles following the Seventy as translated by them 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet is a Title given the man Christ common to Magistrates when Jehovah was incommunicable to any but the Elohims yea it is put after God 1 Cor. 6.5 as inferior in dignity to it 3. Adonai and Jehovah are both rendered Lord by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Psal 110.1 in Matth. 22.24 The Lord said unto my Lord. 4. Jehovah is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 132.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah hath sworn in truth to David Acts 2.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that with an Oath God hath sworn to him Rom. 11.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath given to them the spirit of slumber so Rom. 2.21 compared with Isa 52.5 and in many other places Isa 29.9 5. Elohim in the Old Testament signifieth that the Father Sonne and holy Spirit doth in the New and exprest in the Plural as Deut. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Nation is there that hath to it the Elohims near to them as Jehovah our Elohims Deut. 5.26 for whom of all flesh is there that hath heard the voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the living Elohims out the midst of the fire as we Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyce is in the singular the pronouncers in the plural as the voice of one though many Mr. Biddle how can this be this word Elohims is exprest by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular as that Mark 12.19 thy Elohims Deut. 4.6 is exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your God And so in all places of Scripture else onely for example one more Exod 3.14 The Elohims of Abraham the Elohims of Isaac the Elohims of Jacob sent me unto you Acts 7.32 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of Abraham the God of Isaac c. Onely one thing observe in Exod. Jehovah the Elohim of thy Fathers the Elohims of Abraham c. In the Greek in Acts it is onely The God of thy Fathers not the Lord God of thy Fathers as in Luke 20.37 it is supplyed 1. In which great mystery note the cause may be from the straitness of the Greek tongue in the divine way of manifesting God 2. To shew that the Jew as he is not perfect without the Gentile in what is discovered them in the Hebrew so nor the Gentile without the Jew in what is discovered in the Greek God is never to be known of us but in the discovery of the Elohims nor in them but in the discovery of Father Sonne and Spirit they having God in his going forth in the Creation we in his going forth in redemption 3. It is clear that untill we bring in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who answers to Jehovah Elohim El c. in the Old Testament to speak to us of God as all they did distinctly of the Jew we never understand the faith and verity of God let us glory as much as we can and who in the world will seal to this truth El is also rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Heb. 7.1 Gen. 14.20 1. By setting down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Article ὠ2. Without the Article in which the Sonne or Spirit as come forth from God Jehovah are set out as Jehovah Zebaeoth the Father Sonne Spirit in the Hebrew Jerem. 32. 3. Somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Father conjunctly for distinction 1 Pet. 1.2 distinguishing the Father from the other Elohims 4. Othertimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguishing Jehovah from the Elohim the Father and otherwhiles Jehovah from Elohim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 12.29 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime put befoe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somtime after 6. Somtimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Father without God Joh. 10.36 Conclusion 1. If God speak not variously of himself what need this variety of speech 2. The variety of words in Hebrew comprehended under one in Greek shews God did variously by that word set forth himself to the World 3. In this is the wisdom of God that could so by one word set forth so deep and sweet a mistery as by many in which God indeed is wonderfully to be wondered at and admired Quest How shall ever any man clear and make plain this wonderful riddle this day to the World Resp The Scriptures will clear all to us 1. That that in the Old Testament is spoken of and applied to the Elohims and in the New is said of God understanding the Elohims 2. That in the Old Testament is applyed to Jehovah and in the New to God there understand Jehovah Observe well Colos 2.29 unto the knowledge of God the Father and of the Lord Jesus distinguisht by and as well
the flesh which was his coming forth from God according to the flesh man according to his coming forth from God he was God And here I cannot pass by Mr. Biddles paradoxical exposition made on Rom. 1.3 4. compare Heb. 9.14 Who through the eternal Spirit offered himself without spot to God which he compares with the spirit of holiness and indeed are one but not as he makes them who by the eternal Spirit understands not the Spirit God but the body of Christ made a spirit 1. The whole Scriptures say not that the Body of Christ risen or any other is made a spirit but a spiritual body concretive not a spirit 1 Cor. 15.44 which is done in that mortal shall put on immortality corruptible incorruption 2. He offered himself to God which sure if Mr. Biddle dreams not himself was his Body Soul and Spirit all according to the flesh by an eternal spirit which was not by himself but by the Spirit as distinct from himself man which was offered up 3. By this spirit of holiness or divine being he was declared to be the Son of God to Thomas who seeing him was dead risen again saw that he was thereby declared to be the Son of God in power John 20.28 death not being able to hold him because stronger then it 4. This spirit was the divine nature or being in Christ and therefore not called the holy Spirit of which he saith John 2.19 Destroy this Temple and in three dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will raise it it is not said the holy Spirit or the Father or God will raise it but I will raise it And that these words made Thomas call him Lord and God appears from ver 22. therefore when he was risen from the dead his Disciples remembred that he said this unto them and they believed the Scripture and the word that Jesus had spoken who looked on him as raising himself And thus the high Priests and Pharisees Mat. 27.63 This deceiver said whilst he was yet living After three dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will raise it again and then ver 64. and his disciples steal him away and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is risen from the dead and John 10.18 he saith I have power to lay down my life and I have power to take it again Now in that he saith No man taketh my soul from me shews the reason why the humanity cryes out to the divinity My God my God why hast thou forsaken me in that he left it to death which whilst it supported it it could not die nor be overcome of death This is notably illustrated in the healing the woman diseased with the bloody Issue who being secretly healed Christ said That he sound vertue went forth from him which proves that Christ was very sensible of the going forth of vertue and the desisting of vertue in it self Luke 8.46 how sensible must it then be when life must be laid down and given up by it self to death Mat. 27.46 Hence in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eli not Jehovah nor Elohim without an Article signfying a diminitive and proper to God as came out from God properly owned of the humanity as its God who by its withdrawing vertue from him felt himself weakned and given up thereby to death compare Acts 2.24 and 4.10 and it proves Jesus to be God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest How came this divine nature into the humane Resp In the holy Spirits making him according to the flesh the Son is foretold Psalm 72.6 prophetically to come down like rain into a fleece of wool which was done in his being in the womb of the Virgin I come now to speak of that Mr. Biddle calls the third person of the holy Trinity viz. the holy Spirit which he sometimes takes to be that spirit in Scripture which is onely called the spirit and not the holy Spirit which distinguisheth them clearly thereby it being no other then the humane spirit of the Lord Jesus Christ But that the Spirit the holy or the holy Spirit is of the Elohims and in Jehovah and so indeed of the Trinity being one of one and the same nature having one and the same name with the Father and Son appears 1. Elohim is of the plural number not dual and so more then two are meant thereby 2. And no more then three because the old and new Testaments onely speak of three as one in Jehovah of the Father abiding in the excellent glory and the Son and the holy Spirit coming forth from thence and no more 1 John 5.7 3. So that to preach from the Gospel a Trinity consisting of a divine and infinite being and of a Man-God and an Angelical created spirit is a thing forbidden of God Exod. â—0 2 Thou shalt have no other Elohims before me that is no other but those that are in the one Jehovah which these are not being indeed feigned things and false not in Jehovah nor Jehovah he himself says the contrary of them And in this Scripture that Elohims in Jehovah are more then two is clear and that to render Elohims by God as now taken is not according to God And as for that supposed distinction of the Spirit of God and so he is thereby distinguished from God it is no more truth then if a man should say that the Scripture speaking of the spirit of man hath thereby distinguished it from man when man is not nor can be man without his spirit so nor is the true God God to any without his spirit 1 Cor. 2.11 As for the Spirit 's not staying within God as mans within him it is to shew the infinite being of the Spirit whose abode and being in God is not as mans spirit in his minde as confined to a place in God The Son in coming out from God the uncreated and incommunicable state of the Elohims in Jehovah came into the world uniting himself to the man Christ Jesus or to the created being of man in which he came into the world but as for the Spirit he came forth from the Father in the uncreated and incommunicable state of Elohims Joh. 16.27 28. and as the Son is distinctly said to come forth from the Father Joh. 15.26 But he is not said to come forth from God as the Son is nor to come into the world that is that he is become one with any created substance Hence it was the form of a dove not a dove he was said to descend in it being given for a signe to reveal Christ by that the Spirit must visibly descend on one man amongst many so that it may from all other set him out to John to know him by And then it must come from heaven lest men should take the likeness of the dove to be an ordinary dove indeed who is no more confined to heaven then Jehovah is where Jehovah is his Spirit is as he is The end being this as Joh. 1.32 33.
how vain is it to argue That the Spirit goeth from one place to another and is not infinite and cannot be God I hope Mr. Biddle will not say that the holy Spirit of God was confined to that dove-like shape if not what is all that he hath asserted therein When Jehovah Elohims are said to descend Gen. 11.7 do they therefore go from one place to another in their essence Again the Spirit of God is not said to come into the world as the Son is said he being not joyned to any nature created as angels or men much less may he be said to be a creature or a part of the world as all creatures are whatever The very expression of God Joel 3.1 Acts 2.17 It shall come to pass says Jehovah in the last days I will pour out of my Spirit on all flesh proves that what is said of it is not said of any Angel or other created Spirit it being not in their nature or being to be so poured out who in us is still the Spirit of God distinct from our spirits As for Mr. Biddle's saying he was sent by a man he must first prove Jesus Christ the Son of God is meer man which is petitio principii and then that he is less then the man Christ And to be sent to see them in which as the Son he humbled himself and was less then the Father less then the Son who sent him Joh. 14.26 And then he heard from him as man when the Word indeed says He shall take of mine but not He shall hear of me Joh. 16.14 and in vers 13. What he shall hear that he shall speak it is not said What he shall hear of me in which there is theft from the Spirit This hearing of the Spirit is not a hearing of creatures in the way of man though our hearing helps to demonstrate it symbolically My purpose is to be brief herein consider well I pray 2 Cor. 2.3 the Corinthians are an epistle of Christ written not with ink but with the Spirit of the living God of which Spirit they were Ministers and by which they were quickned vers 6. Vers 8. their Ministery is called the ministery of the Spirit that reveals truth teacheth leadeth sanctifieth comforteth assisteth and helpeth infirmities in a word helps to profit by preaching and assists in prayer to Jehovah Now lest this spirit should be thought to be the humane spirit of Christ as in many places of Scripture or a created spirit vers 17. The Lord is the Spirit By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament is meant either Jehovah or Christ but it appears that by the Lord here is meant Jehovah who is that Spirit called The Spirit of the living God vers 3. and that ministreth vers 8. and therefore concludes Where the Spirit of Jehovah is there is liberty Vers 8. he clears this saying We all with open face beholding the glory of the Lord are changed from or changed into the same image from glory to glory even as of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord the Spirit 1. See vers 3. the Epistle is Christs written with the Spirit of the living God on which is the rise of the Apostles speech and the Lord Christ and the Lord the Spirit distinguished 2. So here is the Lord Christ in the 18 verse into whose image men are changed as distinct and admits not place for his Spirit of holiness and everlasting Spirit 3. The Lord the Spirit that is Jehovah the holy Spirit of whom this change is thus made in men as the efficient cause thereof 4. Vers 8. The means how it 's effected and that is by the ministery of the Spirit In which we may see that the holy Spirit of God is the Lord Jehovah though in his ministery and though not called the holy Spirit yet the Spirit of God which Mr. Biddle distinguisheth from God Who yet humbled himself not onely in beholding things above but in beholding things on earth so as to come forth from the Father to see them Joh. 14.26 And Joh. 16.13 he speaks not of his own but what he hears He glorifies Jesus Christ the Son of God to man Joh. 16.14 In a word he is sent to carry on the work of God in saving man The Father had begun the Son had furthered and now he comes to finish it ministring life and power to the means appointed by the Lord Jesus to be used in the revealing the Lord therein in power which is called 2 Cor. 3.8 the ministry of the Spirit All which undertakings of the Spirit do not destroy his Deity nor being no more then that of the Sons undertaking for man nor is there apparent in what he doth to destroy it as in what the Son did who came out from God and from the Father into the world when it is not said so of the Spirit who though he ministreth is Jehovah the Spirit Object But says Mr. Biddle There is but one Lord therefore the Lord the Spirit is the Lord Jesus Resp There is indeed by way of eminencie but one man made Lord of God that is Jesus Christ 2. This denies not Jehovah to be Lord and so not the Lord the Spirit who made Jesus Lord and Christ I remember Mr. Biddle makes use of Joh. 17.3 This is eternal life that they may know thee the onely true God and Jesus Christ whom thou hast sent Now says he here is no mention of the Spirit to be God nor of the knowledge of him to be eternal life Resp 1. By God is meant here Jehovah Father Son and Spirit 2. It is but onely Jesus Christ intended as distinct from the Son spoke distinctly of vers 1. 2. 3. But if any plead the Son was sent and intended here yet the Spirit is not excluded from Jehovah who came not forth from God though from the Father and the Son because as yet not distinctly sent forth the Spirit not coming forth until Christ was ascended Joh. 16.7 and 7.39 4. But say they this was spoken to the Father onely as the onely true God True not excluding the Spirit and Son onely this he abode in the excellent glory the Son came forth and the Spirit was to come forth 5. By Father is not simply meant that hypostasis in Jehovah called the Father but Jehovah that Elohim begetting the Son nor the Son that hypostasis of the Son the Elohim but the Son Jehovah is begotten in Jehovah the Father yet all one Jehovah in which the Father and Son are one and the Father in the Son and the Son in the Father Joh. 14.11 Joh. 10.30 6. To know the Father to be an Elohim in Jehovah is to know him to be the onely true God as Jehovah and to know the Son and Spirit to be Elohims in Jehovah is to know them to be the onely true Jehovah And this is no Barbarism for Gen. 19.23 And Jehovah made fire and brimstone rain on Sodom and
as the beginning of his way before his works of old so that the Elohims or going forth of Jehovah in his Elohims was the beginning of his way before the Creation and the Creation made by them The third Script is Gen. 1.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Elohims said Let us make Adam I remember a conceit of Mr. Biddles on this place to evade the truth that by US here God and the Spirit are meant But the delusion appears 1. The Elohims are appellatively the same the Spirit that created was Elohim as well as the Father whatever they were they were one and all Elohims 3. Elohim is of the plural number not the dual so that that shift is nothing worth to hide the nakedness of his evasion 4. They are brought in equally saying Let us not one saying so above another not one making himself above another 5. The Elohim are many in number of the noun but one in the participle Quasi dictus est Dii 6. The Elohim as Elohims are many Let us make To me it seems in this Gen. 1.26 Let us make man the Father emptieth to the Sonne and the holy Spirit in the work of Creation as the Sonne and holy Spirit empty themselves to the Father in the work of redemption though not in that measure and that manner As the natural man so Mr. Biddle with Nicodemus cryeth out How can these things be John 3.4 But let us consider God is not a Father to his Sonne nor the Sonne a Sonne to the Father as one man to another the Father begets not nor is the Sonne begotten in the way of the World Nature and reason will but produce Atheisme and fighting God if called in to consult with in the case which Mr. Biddle trusts altogether upon as appears diversly in the things he hath writ The fourth Scripture Gen. 3.22 Jehovah Elohim said Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Adam is as one of us but read rather thus The Adam IS AS HE for so Echad or Ehhad signifies as well All as Unus and the preposition signifies from as well as of and it is more agreeable to truth so to read them The Adam is become AS HE from us viz. the Devil who by his sinne was gone from God he having rebelled against God So man by sinne having the Image of Satan in stead of the Image of God in him is said to be the Child of the Devil John 8.44 1. Jehovah Elohims said not Jehovah without the Elohims not the Elohims without Jehovah 2. Jehovah in the participle said speaks as one the Elohims speaking of themselves speak as of many in the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Now in this is one yet three three Elohims yet one Jehovah He that denies this denies Jehovah he that blasphemes it blasphemes the truth for is not this from us applyed to Jehovah as well as the Elohims 4. Now whether in Jehovah be not intended the Essence as having derivation from the being and nature of God and in the Elohims the hypostasis in that Essence let all judge that judge not according to flesh John 8.15 Appl. 1. It were not proper for Jehovah God alone to equalize himself with or joyn other in speech to himself beside those in or those that are himself one with him when he speaks of them and himself as one 2. Those us are indefinitely spoke of as the Elohims they being the same one to or in another and not to be distinguished 3. Should we read the words like one of us that there is the same likeness in one as in the other if Adam had been like one he had been like all which could not be said of Mr. Biddles Trinity Christ was not born then nor like the Spirit that was an Angel farre unlike God God not being to be compared or joyned in likeness with a created Angel or being humane and sinful The fifth Scripture Gen. 11.7 Go to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us descend and there confound their language 1. He that speaks is Jehovah ver 6. in which is prevented an objection that Jehovah is God indeed but the Elohims his Ministers no the text saith Jehovah said Let us go downe which is the Elohims as understood in Jehovah and yet Jehovah then said to be descending and changing place 2. Ver. 8. it is said Jehovah scattered them or the US the Elohims Thus Exod. 20.1 2. And the Elohims said I am Jehovah thy Elohims 1. The Elohims said I note I not We. 2. Am Jehovah so that the Elohims are Jehovah three in one 3. This Jehovah are thy Elohims who gave the Law and so all sins against the Law are equally done against the holy Spirit as against the Sonne or Father the one Jehovah one three 4. There shall not be to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other Elohims before me In which Mr. Biddle hath abominably trespassed setting up another Trinity of his own devising other Elohims 1. Blaspheming the Elohims Jehovah three one one three which he denyes saying it cannot be 2. Sets up in stead thereof a golden Calfe a God of his own a false God a man an Angel so Jehovah without Elohims is a false God and no God The Elohims gave the Law The Elohims spake all these words Jehovah is not said to speak them The sixth Scripture Job 35.10 And hath not said where is God my Makers that giveth Songs in the night Mr. Biddles confused sense on the words is rare saying more then one made man though in different order of causality But inasmuch as God is said to be the makers it intimates the power of any other person in making man was from God and so on the matter God was the makers In which he allows the Spirit to be a maker but not a God But note the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pagnin tells us is alwaies of the plural number and not in the singular and is thus to be read Where is the Eloha's my makers the makers being Eloha's one equal to the other to man his Eloha's his makers Gen. 1.26 The seventh Scripture Esay 6.8 I heard the voyce of the Lord saying Whom shall I send and who will go for us 1. By US is clear is meant more then one 2. By Adonai is here meant God not man else it should have been Adoni not Adonai but in that it is Adonai Jehovah is more clear 3. But in that ruacho his spirit is added I suppose Jehovah is here applyed distinctly to the Sonne and so the Jews did understand it Gal. 4.6 1. The Father sending none specially of himself but the Sonne and the Sonne sending others as here in this place and Matth. 28.19 2. Which is cleared more fully in that the Spirit distinctly is said also to send him who is also said to send Barnabas 3. Adonai is set here as in places elsewhere before Jehovah which is not done without a great mystery in the change of order 4.
The Spirit of the Lord Jehovah Luke 4.18 Isai 61.1 That these three are intended vers 8. is set down in Holy holy holy as alluding to Father Son and Spirit as appears plainly in saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Jehovah Elohim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word doth specifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be alluded to Elohim because Gen. 1.1 In the beginning the Elohims create the heaven and the earth Again it is clearly exprest that glory honour and praise is given to him that is the Elohims the Father Son and Spirit equally 1. And the Son sits with the Father in his throne Rev. 3.21 which he doth not if not set out in the Sardine appearance the Lamb is dead 2. Several appearances are not properly applied to the blessed being of God who is without shadow of change but as they serve to set out the Elohims in God 3. As for the Lamb Rev. 5.6 he is as slain in the throne that is he is as dead to and not capable of the glory proper to the Divine being of Jehovah Elohim And as for the Holy Spirit it is called God Acts 5.3 4. as I have cleared in my exposition on that place Phil. 3.3 For we are the circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that worship the Spirit God It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Rom. 1.9 And those taught of the Spirit are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God And because the variety of Gods speech by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God may more clearly appear I conceive it necessary to instance the same more largely 1. 1 Pet. 1.1 2. is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Father which is that which is called the first person in the Trinity 2 Cor. 1.2 2. Jam. 1.27 Pure religion and undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and distinguisheth between Jehovah God in which Son and Spirit gone forth and the Father abiding in Jehovah Col. 3.17 proves the distinction more clearly Whatever ye do in word or deed do all in the Name of the Lord Jesus giving thanks to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Father by him If by God be one thing meant and the same with that of the Father or by Father the same with God 1. Why are they both exprest Frustra fit plura quod fieri potest per pauciora 2. Or why are they not always both exprest Col. 1.12 Giving thanks to the Father who hath made us meet c. 3. Or why are they thus dis-joyned by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and not elsewhere in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Why is there an article to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Father and God are distinguisht and not an article when God the Father as of the same thing is spoken of as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so to Jehovah ha El Haggibbor to the Son distinct El Gibbor 5. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for emphasis as signifying Jehovah but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is for diminution the Father being but one of the Elohims and having but his portion with the Son and Spirit in the essence of God And so speaking of God the Father he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between as a diminutive 6. Indeed he sets the article before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father because vers 15. all fatherhood in heaven and earth is named from him Matth. 23.9 One is your Father which is in heaven As Father he is most excellent 7. Clearly in this speech of God the mystery of God is revealed Col. 2.2 That their hearts might be comforted being knit together in love unto all riches of full assurance of understanding to the acknowledgement of the mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the God and Father and the Christ So that as the Father and Christ are distinguished by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so God and the Father 1. And saith that the mystery is in God and the Father as well as in God and in Christ 2. In the word God is comprehended the Spirit and Son and the Father exprest as one in God because without an article added to the distinction as Christ hath 3. To understand by God the Father onely and by the Father God onely is to deny the Son and to unthrone the Spirit and to take their being God from them which thus understanding the Scriptures alone preserves to them And as for the Trinity that Mr. Biddle grounds from Ephes 4.4 5 6. One Spirit one Lord one God and Father of all c. 1. That Spirit is not said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but spirit onely and indeed alludes to Christs humane spirit of which it is said If any have not the Spirit of Christ he is none of his So 2 Cor. 13.5 2. For as that one body is Christs or Christ mystical so the Spirit of that body mystical is Christs by which they are of one faith one minde c. and the spirit by which men received Baptism which was not the holy Spirit as appears 1 Cor. 12.13 compared with Acts 8.12 15 16. 3. As the spirit and body respect the Church and are one made one by that one spirit as the Father and Son are one in that one essence of God 4. As there is one body and spirit in the Church so there is one Lord over it which Lord is not the Son of God but that made Lord that died and suffered death Acts 2.36 in whom men are to believe as that he is the Messiah of God and into whose name Jesus men are to be baptized and to have sins remitted therein There is one God that is Jehovah vers 6. in which the Trinity is comprehended of Father Son and Spirit as God is the Father of all and not as the Father of the Son Jesus Christ for here he is so the Father as he is the Father of all and not in a peculiar manner as Father of Jesus Christ by generation but by creation and generation In creation Father Son and Spirit are Father of all indefinitely Gen. 1.1 6. The Trinity must be three of one nature essence and being or they are not fit to be joyned together A God a Man an Angel nay a man meer man above an Angel is a very strange Trinity and no less then robbery to make equality in them 7. Indeed Matth. 3.16 hath the Father speaking as a Father to the Son as his Son not Jesus Christ as man and the Spirit of God which indeed is the Trinity or Elohims in Jehovah This one thing I desire may be considered that the holy Spirit is said to be Spirit of God as Jehovah and the Spirit of the Father and the Spirit of the Son Now as it is the Spirit
of Jehovah it clearly shews its essence and being in Jehovah to be equal and the same with the Father or Son and one of the Elohims for in this it is true that Quicquid in Deo est Deus est 8. His Trinity is proved by 1 Cor. 12.3 4 5 6. 1. Vers 3 4. the holy Spirit is exprest and proved by its gifts to prove the Word and witness to the work of God by as come forth from God 2. Of vers 5. the Lord Jesus as man sending out ministers 3. Vers 6. God Jehovah as Father Son and Spirit is spoke of as in the essence or being of God Now these things are spoken of as relating to the Church God and Christ in the Church but the Trinity relates to God as in Jehovah the Elohims in which they are one and equal portioned in God without inequal ty at all As for the most High God Heb. 7.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Gen. 14.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It answers to Jehovah but hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it to make it as above other Gods in essence or being This is not to distinguish the Elohims to make them one greater then other by I should speak of Prayer because Mr. Biddle hath reproved the gross practice now in use 1. Prayer being to be made to Christ as to our Priest and by him to be offered to God and not by us immediately to God as now in which the Priesthood of Christ is made void 2. And how it is to be made to the Father because Jehovah in the Father is come out to man in a discovery of love which is as a condescention to man 3. Because the Father is in Jehovah's excellency and for or by the Son and Spirit gone out from God to enrich man in the things of God He comes as by consent of Son and Spirit to give all things to any that ask in the Sons Name that is Ministery 4. The Father is not so to be called one as distinct from Jehovah but as in him and so the Son and Spirit have glory with him it being the use of Scripture to set out men calling on Jehovah the Elohims Gen. 4.26 Mal. 1.11 Jer. 10.25 Psal 14.4 and 145.18 before the going forth of Son and Spirit Applic. In this the Son and Spirit glorifie God and the Father emptying themselves 2. In this the Father glorifies the Son that nothing is given but through the Lord Jesus 3. He glorifies the Spirit in that he heeds onely the minde of the Spirit and that nothing is accepted that is not from the Spirit as no sacrifice that was not burnt or offered up by the celestial fire But of this in my book of Faith and Grace at large To conclude as God is thus distinguished and so variously spoke of by one word so by the word Son is Jesus Christ variously spoke of 1. As the Son of God by being made of God as Adam Luk. 3.38 compared with Luke 1.35 and yet man of the virgin 2. As Son of God by generation Heb. 1.5 To which of the angels said he Thou art my son this day have I begotten thee By which he is God in the throne of God as in vers 8. 3. As son of man and of the seed of David and so Mary was the mother of Jesus Joh. 2.1 4. Oft-times through communion of natures something is applied to one that is proper to another as the blood of God Acts 20.28 where blood is said to be the blood of the Divine nature proper to the Humane And Joh. 3.13 No man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven Here that is applied and spoke of the humane nature which is proper to the divine nature In like case many things are mentioned in the Word of Jesus Christ the Son of God 5. His name as the Son is one and the same with that of the Father and Spirit not given of God to him 〈…〉 then the Fathers 6. His name as Lord was given him to adorn his humanity with in which he is but little lower then the Elohims but yet lower then them as his name is lower then theirs but more excellent then that of Angels or other creatures Psal 8.4 which our late Translations falsly render then the Angels for the Elohims Thus Reader by this as by a key without further trouble to me or any thou mayst easily unloose the obscure perplexed and corrupt way Mr. Biddle hath taken to make the Scripture speak to his unheard of Faith to which the Lord enlarge and bless thee that thou mayst be preserved from making shipwrack of thy faith that thou mayst be saved in the day of the Lord Jesus which is the desire of him who is An unworthy Witness of the Truth of the great God and thy servant therein John Brayne This should have been inserted page 5. between the 31 and 32 lines Object Exod. 7.1 Behold I have given thee or made thee Elohim to Pharaoh Here God calls one man by the plural Elohim Ergo God though one may well set forth himself by that term or in the way of many Resp 1. God in Scripture of himself speaks not by a noun plural but by a verb having a pronoun plural added to it and so it speaks not of Moses If Moses though one may by Commission represent many that sent him yet himself but one then he may be made Elohim 2. Moses was sent by the Elohim Exod. 3.4 to the 16 verse that is by Father Son and holy Spirit as all were set forth in that work of redeeming Israel out of Egypt and had a hand in it 3. So that Moses as sent by the Father he represented the Father as sent by the Son he represented the Son that sent him as sent by the Spirit he represented the Spirit as Christ said He that receiveth me receiveth him that sent me and be that receiveth you receiveth me Which was confirmed in the works he did 1. The Father in requiring Pharaoh to let them go 2. The Son in the act of bringing them forth of Egypt 3. The Spirit in the works of wonder he wrought among the Egyptians Exod. 8.15 Matth. 12.28 Luke 11.20 4. In these distinct acts of the Elohims wrought by him he was made Elohims to Pharaoh Jehovah Elohim appearing to the obstinate king not immediately by himself but by their messenger Moses who was sent in another way then ever any man else in the world was 5. This Exod. 7.1 is opened by Exod. 6.16 He shall speak for thee to the people he shall be to thee for a mouth and thou shalt be to him for Elohims And so Exod. 7.1 Thou shalt be for Elohims that is is in their stead and place as their minister to Pharaoh who yet was not the Elohims nor spoke of by a plural demonstrative as the Elohims are and was done but in a figure thence proves not argumentive more then this That he was sent by many and that what he did was in their name and not in his own Zoar on Levit. Sect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 16. R. Simeon the father is brought in speaking to R. Eleazer his son saying Jehovah in all places denotes Mercy but Elohim Judgement In which there is a mystery viz. that there are three degrees and each degree by it self distinct all which notwithstanding are one and gathered up into one neither is one separated from the other Hence says he when the wicked turn Mercy into Judgement we read Jehovah Elohim to this excellently agrees the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that men call persons in God a word too carnal to set forth the degrees or subsistencies in God by In which the Jew is clear and rare in the discovery of God so that to deny the Unity of Trinity is against the professed doctrine and faith of the Jews and a hinderance to their call and contrary to the word delivered to their fathers by Moses and the Prophets Eccles 12.1 Remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Creators in the days of thy youth 1. It is in the plural not dual number and so there must be some other besides Mr. Biddle's supposed Angel-spirit and the Father creating man which was the Son 2. The Father no more created man then the other Creators they are equally said to be Creators and for any man to say the Father created more then the Spirit or Son is to make him a thief and a robber stealing from and robbing the Son and Spirit of their power and glory 3. To minde one Creator and not the other two is a disobedience to Jehovah Elohim is no less displeasing to the Father then the Son it being no robbery to the Father in our equalizing the Son and Spirit herein with him nay he that glorifieth the Son herein glorifieth the Father and he that dishonoureth the Son dishonoureth the Father also FINIS